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Word, Gig." But these will not yet serve him, he wants to hook in 27p cited in Mr. H- - Use of Reason recovered, &c. p. 272. to join in Conflict, or, buc. 272 is used in Sacrifice, Lev. vii. 11. & al. the Offerer with the Sacrifice, and none else approached, and was, and is used for Believers receiving the Sacrament. Marius, Heb. 37p to join, &c. Arab,“ the same as the Hebrew." Observator's Notes, p. 20. Castel.p.1797.Caraba, Num. 6. This is like the Hebrew Verb 29 ? Q uarab, for “Letters of the same Organ are often chan. ged for each other," Bythner's Heb. Gram. R. I.-" Approaching the Divine Majesty. Placed near the Divine Majesty," and cites Texts. The same Castel. for fear this should not do, has the Impudence under 227 Arab, to give that Word also, after he has given it the same Sense, as the Hebrew several times, to insert“ Draw near ; drawing nigh; nearness.” Byth. Reg. l. is false, and destructive of the Certainty of theText. And every Instance is shewed to be false, in one or more of the Translations, in Marius de Calaf. and his often is false, without Exception, where it would change à Root. .

'Tis certain a Writer or Lexicographer, who had taken the Words of Arabick by

Pro

Pronounciation of the Speakers, if there was a Likeness in Sound, and put them into the Letters of the Alcoran, which have not the same Powers as the Hebrew Letters, might have done all he could, and have made such a Mistake as this. But

Gastel, who is the most averse to these · Truths, of any Pretender to Christianity

I ever saw, who has not given any ConItruction of Jehovah, nor mentioned Aleim in his Hebrew; has in the most impudent manner, p. 1797, under Caraba Arab. Num. 6. printed 1. 9. ar. 372 “ or for-drawing near to, he approach

ed;" and another below, 2800" he came ' near unto him, and contracted an Affinity with him;" (which carries what the Observator would be at, a great way too near) and both are contrary to the general Usage of the Word 200 by his own shewing, unless he would give them such Offices, as the Apostate Jews would give · to them, (cited Hebrew Writings pere

feet, p. 330.) “ Angels of the Ministry, that is, those who stand in the more immediate Presence of God." And so makes

קדש קרשים what Mofes and Solomom called

to be for, and denominated from the Presence of his Deus, and the Figures of some, I suppose two, D'ap each 27 Ap

Bb 3 proacher

proacher with four Bodies united, four Visages, dc. and I suppose their Presences in those Figures ; for the Substances of them according to him must be in Heaven, near the Essence of his Deus, and so that not only the Sacrifices, Prayers, c. without, were made jointly to these Faces; but within that, the Blood was sprinkled, and the Incense fumed before these Faces, or the Presences in them; and that Christ now exhibits the real Blood, and the real Incense, before the three Visages of his Deus, and these two Angels in Heaven. This is full of as many Absurdities, as his Alaha, in his Participle approached, joined. This could not be by their own Right, if it had been, it must have been by Appointment. Even his placed the Cherubim near Eden, if it had been true, would not do, as he dare not say the Elfence was in or near Paradise, unless he makes that Species of Presence which dwelt in the Cherubim, dwell in them, and that he dare not say, nor dare he make Angels the Seat, and the Carriers of this Presençe, nor that the High-Priest sprinkled the Blood and fumed the Incepse, before the Faces of Angels, nor dare he apply what is said, Mat. xviii. 10. In Heaven their Angels (Agents) do al.

ways

ways behold the Face of my Father, which is in Heaven. He may apply if he pléases, i Pet. i. 12. Which Things the Angels desire to look into. I had like to have forgot, as a Bull is called 372 changed into 27 it must be one who approaches the Divine Majesty. He offers this to set aside the express Texts of Scripture, he tells you 219 is in some Sense Great, greater Part; but he prefers the Arabick, those which come near any thing; because all their Divines have followed the Oriental Languages, that is, of Heathens, Apoftates, Mahometans, or Papists, and because almost all the East are of their Opinion, and only we stand out. At last, in the utmost Despair, they fall a raying against those who discovered and shewed these Things. . About ten Pages before, he talks of Cherubim and Seraphim, praising (what he calls) the Divine Majesty. I find, Exod. xxxiv. 6. without mentioning the Appearance, Jehovah cried, Jehovah, Jehovah, El 27 and he finds, Ifà. vi. 1, 2, 3. saw an Appearance, '978 his Lord Seraphim, and they cried one to another, Holy, Holy, Holy, Jehovah of Hots. These Exhibitions are standing Declarations, that Jehovah Zaboth is in three Persons, and that Bb 4

each

each is Holy, &c. So Psal. xix. 1.cxlviii. 2.--ciii. 21. Neh, ix. 6, The Hosts of the Material Heavens or Names, are an Exhibition of the Persons and Powers of the Aleim, and are said to worship them. I shall defer what he takes from the Revelations a little. These do not prove any part of his Aftertion, and I shall ailow him nothing upon his Word : I suppose, he doth not understand Hieroglyphical Reprcsentations, and his Masters will not let him pronounce, or let fchovah fignify any thing but 978 Lord, and that is applied to Man, and Aleim is but a Mahometan Word, and is a Name for his Deus: So for ought I know, he may make Fehovah praise his Divine Majefty. These Things are sufficiently explained, and I shall not re-print them for him. But as he knew this 29 could not país, about ten Pages further he begins with Ezekiel's Vision as a new Thing, and after his Constructions, of which prefently, he tells you, fome thought these four Bcasts were Matthew, Mark, Luke and John. Then he tells you a Rabbinical Story, which a Rabbinical Commentator, who could not judge at all, or do , any thing else, had picked up. I can shew him Volumes of such, writ by his brethren,

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